‘Remain firmly attached to the traditional doctrine that you have been taught, so that you can preach according to right doctrine and refute those who contradict it.’
FROM, The Remnant Newspaper:
Our Lady of Fatima, may The Consecration of Russia to Your Immaculate Heart come soon!
Thank God our good Catholic Resistance priests, nuns and religious and growing in number every day.
Prayers for all.
WAKE UP FROM YOUR WONDERLAND, BP FELLAY!
“Christianity, if false, is of no importance, and if true, of infinite importance. The only thing it cannot be is moderately important.”
– C. S. Lewis
Taken from Dawn Marie’s Post on, “Crusaders of the Immaculate Heart“:
In the name of the Father and of the Son and of the Holy Spirit,
To listen to your many questions in recent days, I have to go back on an event that took place this week and which left many – rightly – somewhat perplexed. On 1 September, the Pope, the same day that he received the infamous Gaillot, bishop deposed by John Paul II, the same day the Pope wrote and published a letter addressed to Bishop Fisichella, in charge of the next Jubilee of Mercy . In that letter, it enacts some application principles of this jubilee, first for all the Catholic faithful, and in special cases: the sick, the elderly, prisoners … and members of the Priestly Fraternity St. Pius X.
Paradox of this Pope who, by the same token, we recognize openly and publicly as Catholics. It’s fifty years is known, but here it publicly acknowledges. What he said about us?
“I established, he said, by my own disposition, those who during the Holy Year of Mercy, come near to celebrate the sacrament of reconciliation – you understand the confession, the sacrament of penance – j ‘established so that those who approach the priests of the Society of St. Pius X will receive valid and lawful absolution of their sins. “
What is the scope, the rationale of this provision?
The first thing that is clear is that in this letter, the Pope invites us, wants to involve us in this Jubilee of Mercy. It is important first of all to wonder about that. What this jubilee? Should we, can we participate or not?
A jubilee, you know – the term is common – an anniversary is being celebrated in joy, in jubilation. You celebrate the silver jubilee or gold of your wedding, we of our priesthood. Joyful event in which we give thanks to God for his blessings. In the Church, jubilees are mostly anniversary of the Redemption of Our Lord Jesus Christ.
For example, in 2000, in his Bull of Indiction – is the papal act by which the Pope decreed a jubilee – Pope John Paul II opened the Jubilee precisely to celebrate the great mystery, gorgeous, the redemptive Incarnation of Our Lord Jesus Christ. He said it was the first words of his Bull of Indiction: “The eyes fixed on the mystery of the Incarnation of the Son of God, the Church prepares to cross the threshold of the third millennium.”
Eyes fixed on the mystery of the Incarnation of the Son of God … We were facing a jubilee quite traditional, classic as to its nature, which is why we participated happily there, taking us to largely away from all the dramatic events that took place on the occasion of this jubilee. Whether ecumenical or interfaith, unfortunately they have multiplied. But the Jubilee itself, this jubilee one was quite catholic, traditional; and acts Catholics, traditional, we have participated. Making a double profession of faith, first of all by this pilgrimage to Rome and then taking the defense of the faith, and to this end Bishop Fellay asked us to prepare a comprehensive study on the problem so serious of the liturgical reform. (1)
What about the Jubilee today? What just celebrate? This requires looking at the Bull of Indiction of Pope Francis in which he enacts jubilee. This is where are described the purpose and intent of the jubilee. Now this text is extremely clear. This is to celebrate the fiftieth anniversary of Vatican II.
The Church, the Pope said, feels the need to keep alive this event. And that is why, he says, I will open the Holy Door for the fiftieth anniversary of the conclusion of the ecumenical council Vatican II.
Vatican II was completed December 8, 1965, and it is therefore on that date, for the 50th anniversary of this event, which will open this jubilee.
Can we rejoice, rejoice, this event was the Second Vatican Council? It is clear, unfortunately, not.
This council itself all causes of decay, the decay, the Church has known for 50 years; whether at the doctrinal level, at the pastoral level. One such very present today, this huge weakness of the Church to the false religions. If Islam is today present in our country, so strong and so vivid, it’s primarily because of the Church who hid who was ashamed of his message about Jesus Christ, only Saviour; Church outside of which there is no salvation. We experience all the practical consequences of these erroneous principles, set by the council. This is just one example among many others.
So it is obvious that we can not rejoice in this event the council. These fifty years, for us and for those looking to have an objective view of lucidity, doctrinal and pastoral, these fifty years may not be the opportunity of penance, not of joy.
Returning to the text on Tuesday to see the issues, what it hides behind itself. There is undoubtedly a lot of skill on the part of Pope Francis. For years, decades, they try to make us recognize the Second Vatican Council and its new erroneous principles. They sought to send them to recognize in principle, trying to make us sign alleged doctrinal statements.
Being in Rome in these doctrinal discussions from 2009 to 2011, I can tell you it has seen in the texts of doctrinal statements that they wanted us to sign. And they failed. So rather than make us recognize in principle all these new teachings, they seek to act by praxis, to make us take actions which, in themselves, by their nature, involve implicit recognition of that.
They want us to take part in the jubilee celebrating 50 years of Vatican II.
We are there – I do not judge intentions, I only take a few history lessons – we’re here face a truly revolutionary tactics, well-known Marxists. When the revolution can achieve the principles of the man he considered his enemy, he tries to make him take concrete acts by which it puts parentheses principles.
For example, read the book of Mrs. Hue, “In China’s prisons.” She tells how, being hungry, we denied him any food until Friday when we came to bring him meat, that it renounces its principles of Catholic life. In pure theory, she could eat; she was starving, there was a serious circumstance … But she understood very well that we wanted to prejudice his Catholic principles. And she refused. It was she who was right.
We still reports how, still in the Communist China to nullify a deeply Catholic parish, Communist troops sought to compel the faithful to just get out of their church benches to burn. It was not an act directly sacrilege. It was not undermining the Blessed Sacrament. These Catholics, with their lively faith, of course, refused. They were right.
I believe that for us today, is exactly, although at a different scale, the same situations in which we are. Keep this strength in faith, this quiet strength, this gentle but firm force is precisely to keep our principles, simply Catholic principles, which reject the error. Keep these principles and live according to these principles. Do not live according to the principles to which we remain attached internally is simply called liberalism.
So maybe some people would say to me: but still we gain since through this, the Pope recognizes the validity, legality of our faiths. I would answer you: the better, the better for the timorous souls, good for the souls that are not of this parish. But for you, it, it is obvious that you have no doubt that recognition brings nothing.
You know: that the priest can forgive, it must have jurisdiction. But in the Church, there are three kinds of courts. There are so-called ordinary jurisdiction. The Pope has ordinary jurisdiction over the universal Church; the bishop has ordinary jurisdiction over his diocese: first type of jurisdiction, the ordinary jurisdiction. Second type of jurisdiction is delegated jurisdiction. The bishop can not assume all the confessions of his diocese, delegates part of its jurisdiction to the pastor, priest which will delegate to his assistants again. Second type of jurisdiction, delegated jurisdiction; always given by the Church, through intermediaries, in a human chain.
There is yet a third type of jurisdiction, always given by the Church – comes necessarily any jurisdiction of the Church, the Pope is necessarily the law of the Church. Well precisely, in canon law, the law of the Church, there is this third type of jurisdiction, called augmentative and by which the Church, the Pope, therefore, automatically gives its jurisdiction to priests, at any Priest in some cases, in case that the called necessary. These case of necessity, it is quite simple, they are managed by the great principle of canon law, the first law of the Church is the salvation of souls. And when the salvation of souls is threatened, the Church through its law automatically gives gives jurisdiction to any priest to exercise his ministry well with those souls; Locum jurisdiction. Note to avoid some misunderstandings: some say that supplied jurisdiction is given to priests by the faithful. It is radically wrong. The faithful have no jurisdiction. The court is always given by the Church. And the Church, the Pope gives the direct jurisdiction to priests, regardless of the human chain, in order to perform the acts necessary for salvation.
That there when needed today is unfortunately more than obvious. Would that confession in this field to take only one. There is not a week in office without guard that we have people external to this parish, who come to us for confession, so they come out of the confessional of a Parisian parish. Outraged by what they were told by the concept of sin completely distorted the supposed priest had confessed. So they came here to get a true absolution. And this is not the fact of a particular priest. This is unfortunately a fact that is in the whole Church.
One need only look at the synod on the family. When it is the question of recognition in the Church of homosexual unions, when it is: “Someone who sins against nature remains in a state of grace, he can commune”, when is to say, “Someone who has denied the loyalty oath before God on the day of her marriage can commune”, there is, at the highest level of the Church, a severe case of necessity. And that is why, for years, decades, all the absolutions, all the sacraments, weddings, absolutions, you receive this parish, you know, and are valid and lawful. You have seen how they were sanctifiers because through them, yes, Christ, the Church was. Yes, they were valid and lawful.
So, in this jubilee, that the Pope puts in the balance, facing what he asks – rejoice a deleterious council – you see, it has no weight.
What we need today to ask us to our patron saint, St. Pius X, is at once the strongest in faith, this great unity in our lives, guided and led by this beautiful faith. It is asking this great charity in these times of confusion that so many people unfortunately are lost, as are lost; great charity to them. Do not judge, do not condemn, but we remain in this great faithfulness that characterized you for so long, it is she who will be for those true light.
So be it.
Father Patrick de La Rocque, a priest of the Priestly Society of Saint Pius X
Transcript: Y. R-B for LPL
(1) In presenting officially to John Paul II in 2001. The problem of liturgical reform (PRL), St. Pius X wanted to show the existing intimate link between the liturgical and theological crisis crisis. Dissonance Episcopal teachings occurred since, clearly show the urgency of doctrinal clarification, which alone will enable a true liturgical renewal. [The problem of liturgical reform: on sale at the French Library at the price of € 35 5.]
*NB Subsequently, this sermon was removed almost immediately by Menzingen who wiped it clean from the SSPX (French) website…
But, The SSPX will only be awarded “faculties” to absolve sin only for 365 days. Then, their Fair permit expires… oi…
Fr. Thomas Aquinas, OSB. A Menzingen Confession
by Br. Joseph
Fr. Thomas Aquinas, OSB.
A Menzingen Confession
Translated by Michael email@example.com
The communication from Menzingen on the 19th of March, although brief, teaches us a good number of things. Among these, we find a confession here: that Bishop Williamson was expelled from the Society of St. Pius X because of his opposition to the accordist policy of Bishop Fellay.
Up until the present, Menzingen spoke about disobedience: Bishop Williamson was undisciplined, a bad subordinate that does not obey the orders received. Now, Menzingen confesses the true reason: “the violent criticisms” of Bishop Williamson regarding the relations of Menzingen with the Roman authorities. The same as Bishop Faure. This is where they fail.
The affair of the letter of the 3 bishops to Bishop Fellay and his assistants was not digested well by them. Relations with Rome, Archbishop Lefebvre had them as well, but with the hope that Rome recovered, that it would return. In fact, Archbishop Lefebvre was who directed the negotiations and he did it with invincible certitude, because his criteria was the Faith of all times. Including, that while doing this, he nearly fell into Rome’s trap. “I went too far”, he said.
On the contrary, with Bishop Fellay, everything happens in a completely different manner. It’s not him that directs the negotiations. It is not him that has the strength to say to Rome: “It is I, the accused, who will have to judge you.” No, Bishop Fellay does not present himself as a judge of the errors of Rome. He presents himself more like a guilty one “in an irregular situation” who must reintegrate himself into the fold and suffers because “his” Society does not follow suit.
Allow us to add with emphasis: Judge Rome? Isn’t this the role of the superiors and not of inferiors? Of course. But the superiors have already cast their judgement. It is Quanta Cura, Pascendi, Quas Primas, etc., that condemns the liberal popes. It is Rome, Eternal Rome, who has already judged neo-modernism and neo-Protestantism. Bishop Fellay seems to have forgotten this and he makes it forgotten with his “visible Church of today.” End of emphasis.
Bishop Williamson was in the way of the negotiations of Menzingen. He constituted an obstacle. We knew it well, but the General House gave another version. Now, they confess it. It’s the “violent criticisms” of Bishop Williamson against their operation suicide that have been the cause of his expulsion. It was about time that Menzingen said it and now they finally have.
Nevertheless, Menzingen misrepresents the question in saying that these violent criticisms were about “any relations with the Roman authorities”. No. This is not true. The criticisms were regarding an incorporation into Rome, that would put the Society under its modernist and liberal yoke, by which the devil tries to arrive at what Gustavo Corção called “the terminal sin”: to bring down the last bastions in one last, monumental affront to God.
And to do this we could not lend our support. The devil will not achieve his goals because Our Lady is watching over: Ipsa conteret. Here is where our hope is. She will not be let down if we are faithful by the grace of God: Fidelis inveniatur.
Br. Joseph | March 27, 2015 at 10:45 pm | Categories: Uncategorized | URL: http://wp.me/p3grvv-152
AH! So, The Merger Talks FINALLY begin (despite the SSPX’s denials and now race towards their own demise):
This little blogger ain’t join’ back under Rome UNTIL ROME CONVERTS.
I don’t know WHAT Bp Fellay is: misguided, mistaken, misinformed, a traitor, an infiltrator – BUT –
He needs to leave The Conversions to The Immaculate Heart of Mary via The Consecration of Russia to her Immaculate Heart.
I wouldn’t bother with Mr. Vennari – he has been no reporter regarding these matters at all.
If there’s anyone from the Buffalo Chapel that I know, talk to me Sunday.
May God have mercy on The neo-SSPX.